CJET

The Gospel Of Matthew:

The Unfolding of Missions

by

PaulW. Runyon, Ph.D;

, '

Dt. Runyon is currently the David Ho Professor of World Missions at the Caribbean Graduate School of Theology. He earned his , doctorate in missiology at the Concordia Theological . SemiTll11')' (IN). He is aformer missionary to the Dominican Republic with World Partners . of the Missionary Church, USA

JUNE 1005

The above, title suqests a number of things aboUt the study at hand. It, fIrSt of all, indicates that the . canonical gospel of Matth~w is to be considered. Second, it . shows that · the topic of missions will be considered from the perspective of Matthew. The great debate about whether we ,should talk about mission (in the . singular) or missions (in the plural) will not be taken up. The writer's position · is that "mission" refers to everything the Church . does und~ . the authority of Christ; whereas "missions'.' indicates the intentional and cross-cultural making of disciples in obedience to the Great Commission. It is the latter concept that we ' wish to firmly estabiish ' as present throughout Matthew's gospel and the earthly ministry of Christ, but also . as tinfolding " with an ever­increasing clarity witil it is encapsulated in· the ~t Commission in Matthew 28:18-20.

Method and the Mandate It was not unuSual in the first h81f of

the '20th Century for a missiologist to sense a need to establish that the Great COi'nmission was not 'something added on to the gospels by the author ' at the last moment, that in fact the universality of the Gospel permeates the gospels. I The idea being combated was that the

I For example Zwemer, Writing in 1942, presented chapters both on "The Unive'rsality of Jesus" (43.-55), and "The Authenticity and Genuineness of the Great Commission" (57-67).

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, Raayop: Matthew: ne Uafoldiag of MiasiollS

universality ... of the .• ·gospel was .··· something not · taught or anticipated by Jesus; or. that the Great Coin~issi()n was a great sUrprise that Jesus introduced at the. last minute after the resurrection; or that the Commission (to OIledegree or another)wastheinvention of the gospel writers;

The present day discussions of the teachings of the g()spels have been dominated by source, form, and redaction criticism. These approaches seek out the sources of the gospeLwriters' information and understanding aboutJesus,and his teachings. ·The evidence from the text, many of these scholarsclaim,is that the writers were not eyewitnesses but made use of previo\lslye:x.iSting . sources. This, is · in spite of the fact that there are no extant documents confirming the existence of those sources in written form.

Theseare~ .~fI'lew TestaInent study are mentioned only because it must berecogn~tha~ th~e~st.E"en missiologist and New Testament scholar David Bosch went so far as to say:

Our"iewsareahvays . only. ;~terpretat;ons of what we consider to be divine ~velation, not divine revelation itself (and these i~terpre~tions .. llre .. profoundl)' shaped by our self-understandings). I haveargu~ .... in the preceding chapters that not even the biblical books. we . have surveyed are,as such, records . of divine revelation; they are interpretations of that revelation. (182)

Still, many, if not most, scholars in the 'more recent movement have seen the pervadingpresencesofmiss!on(s) in the New Testament. Bosch himself saysofMatthe",. in partic:ular, "The g()spel of Matthew reflects an importantalld distinct sub-paradigm of the early church's interpretatjon and experience.ofmission" (56). And he further states, ''Today scholars agree that the . entire gospel points to these '. fmalverses [the Great Commission]: . all the threads woven into the fabric of Matthew, from chapter 1 onw~, .draw together here" (57).

This question then remains, "Is the view of mission(s) presented in Matthew and consistently 'woven into the fabric' of the book an authentic teaching of Christ, or is it simply consiStent because of the author's consistency and skill j~l writing?" This is essentially an unanswerable question,. because, as .noted above, .we ,do not ~ave copies of Matthew's sources.

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The conjectural nature of source, fonn, and redaction.criticism leaves us with a great deal of uncertainty. What is certain is that we have the gospels .. as handed down to us. These are reliable docume~ts~ . with early attestation, and are fuiished literary works by anyone's stand8ids'. Their study does not require the exercise of these ' kinds of criticism: '. They ' are documents written in the language and thesoeial and historical contexts of their times. Thetefore,theycanbe, studied andinterpfetedusingthe nonnal . grammatical artdlitenuy~les for stUdying literatUre, taking into accountthe social and historical setting. . . '.

Presuppositions

In this study, the following presuppositions are re~ogIl~d: .. < l)}be'use of other sources by Matthew cannot be ruled ou~ but his~t~~~in using them is assumed. (2) The differences between: the various gospels in language and reporting of events and sayings are ' as likely ' due to selectivity,ratherthan independent interpretation or creativity on the part of Matthew or any of the other writers of the gospels. (Different eyewitnesses . may . emphasize . certain 4etails and oDli~ o~ers~ .. Individual hearers of a message may focu~ on differing vocabulary because a certain word may strike home to them. . Witnesses lllaYParaphr~e the same sayings in varying ways without 'doing violen~e to the originalintended meanings.) (3) the essential historicity of Matthew and tbeothergospel accounts is, therefore, also assumed? '.' .'

,2 For an·excellent discUssion on the historicity of the gospels; . see CraigL. Blomberg, "Gospels (Historical Reliability)," in Dictionary of Jesus and the .' .. ' . . Gospels, eel Joel B. Green. Soot McKnight, and I. "oward Marshall (Downer's Grove, IL: InterVarsity, 199~),291-297.

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RB.YOil: Matthew: The Unfolding of Miaioili

Methodology

The approach to this study wili be to examine the content of the gospel accordingioMatthew inseareh of evidence for the intentional, cross­cultural nature of the Gospel (its universality) that is finally and unmistakably expressed in the Great . Commission. The study will not be exhaustive, but representativ~, focusing on the most obvious expressions. It will also note the progressive revelation of the cross-<:ultural nature ef the Gospel, how Jesus communicated this message, and how he prepared his disciples to carry out the Great Commission.

The outline of Matthew offered by McKnight will be utilized to give some structure to the study. It consists of the following major sections:

Pl'()logue(l:l- 2:23) Introduction (3: I . ..,. 4: 11 )

1. The Messiah confronts Israel in His Galilean Ministry (4:12 .. 11:1)

2. The Responses to the Messiah: · Rejection and Acceptance from Galilee to Jerusalem (ll :2 .... 20:34) ...

3. . The . Messiah Inaugurates the . Kingdom of Heaven through . Rejection and Vindication: Jesus .. the Messiah Confronts . Jerusalem (21:1- 28:20)

(531)

The study will be based on the New International Version of the Bible3,

and biblical quotations will be from that version unless otherwise noted.

Prologue and Introduction (Matthew 1: 1 ..,. 4: 11)

These two sections will be taken together because they . deal with the background of the ministry of Christ. They, therefore, will be considered the first division of the book.

31984; COlorado Springs, CO: Intemationai Bible Society.

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Prologye

The prologue 0:1--2:23) consists of the genealogy of Christ; the account of the birth of ChrJst and the statement of the. salvation he. will provide ("He will save. his people from their sins"); the visit oftlte Magi; and the flight to Egypt, with the subsequent return to NaZareth. Only the

. genealogy and the visit of the Magi are pertinent to . our discussion .

. Genealogy

The universality of the Gospel is flfst seen in this section in the genealogy of Christ. Tbe genealogy makes sp~ific reference of three Gentiles (all .wom~n) who are found in the direct lineage of Christ. A fourth woman is mentioned,qamely Bathsheba; bu~sheis identified. as having been "Uriah's wife" rather than by name, . She. ~as of Hebrew descent, but it is thought by some that she is classified here , with the Gentiles .due to her first marriage to a Hittite and the circumstances of her relationship with and marriage to David.4

. ' .

While these references are facts of history and a matter of recqrd . tlJey might have been omittcx:t jf a mission only to the Jews were understood. While Tamar 0 :3) apparently lived apart from the clan part of the time (Gen 38), her sons were reared wit:h.ID it and eventually wenttoEgypt with the extended family. Rahab (1:5) and Ruth (1:5) became apart of the community of Israel in their time (see Josh 6:25 .and Ruth 4:13ff respectively)~ If a mission only to· Israel were envisioned . there would be no reason to call attention to theseOentile ancestors in the genealogy.

The account of the birth of Christ and statement about the· salvation from sin$ that he will bring to his people (1:18-25) set forth the essence of the message that will be centraltothe GreatCommissiol1; Goldsmith is of the opinion , that "his people" reaches beyond Israel: ''No longer will · the 'people' be limited to the blood children of Abraham, to the people of

. Israel. Now it will be open to all who follow Jesus and know his salvation" (14). In the same vein, Carson sees "his people" as coming to

4Itis sometimes8rg\led that Uriah waS a convert to the Hebrew religion because his names means "Yahweh is my light," and·because· of his tugb level of loyalty and integrity . . At any rate, be was not an Israelite by birth.

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·,\1" i e RUDYOD: 'Matthew: ,The UafoldiDg ofMiuioDS ,

mean Messiah's people including Gentiles, (76) and Hagner ' sees a correlation between "people" (Iaos) and the later use of "church" (eklclt?s;a) that includes Gentiles (1~-20r.s "This writer beli~ves th,at the a.h9ve isttue,but that it is not anexpljcit teaching of the passage under consideration . . ", Hawever, "the ., idea ' of ,a multiethnic"people"nIay ", be implied, and the paSsage is not clearly restrictive in limiting his people to theJews(esl'ec~aUy in the light of ' the preCeding genealogy). , . The salvation from their sins of all who come to be "his people" is a concept in germinal form that is progressively clarified as revelation continues. By the time the Great Commission is given the fuller implications of this truth can be seen.

The Visit of the Magi

' T~~"isitof the ~agi (2:1 .. 12) shows God at work among these 'Gentiles '.in spite of their imperfect Iaiowledge of him, to bring them to visit,~orship, •. ', ,~,~, . Pfflsen~ $ifts to . the , King of the Jews. ,While .their knowledge of the salvation Christvvas to bring remained imperfect (at least for the tittle bein~), the responsiveness' and simple obedience of the Magi is clearly fecordedfor us. Further, we see the providential working of God to bring Gentiles to himself,eventh6ugh the ministry of Christ may seem restricted to the Jews at first glance. '

Illtr()duetion

The introduction (3 :1- 4: 11 )is comprised of a summary of: the ministry ofJohn the Baptist (3: 1. .. 12); the baptism of Jesus (3: 13-1.7); and the temptation, of 'e~us. (4: 1 .. 1 I).

..

Within Matthew there is ,no indication that John's ministry extend~ beyond the Jsraelite community.6 Noris there a cle~ indicatjon of missions, in the baptism of Jesus (though we theologize and saythafit :was

. among other . things , an act of identification with sinners without distinguishing ethnic background).

~This is in full agreement with the teaching of 1 Pet 2: 10 where Gentile converts aretoldthattheyare now "the people of God" having received mercY.

6 L1Jkemay hint at fiGentile.response,Thesoldiers who inquired asJo what they were to do (Lk 3: 14) were in all likelihood Gentiles,

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There is a hint, however, in the temptation of Jesus that his Kingdom would extend beyond Israel. Satan offered Jesus "aUthekingdoms of the world" in exchange for boWing down and worshiping him (Mt 4:8-9). Could it be that Satan somehow understood that Jesus' mission was worldwide in its extent? Matthew will show that the mission was (and is) worldwide, but that the crown is gained by submittirig to the cross.

1. The Messiah Confronts Israel in His Galilean Ministry <Matthew 4: 12-11: 1)

It is worthwhile noting that the book of Matthew is structured in such a way that there arealtemating sections of narrative and teaching; In a sense, the material that is presented from Matthew 1 :18 to 4:25 is narrative (although it has heenin part called "Introduction" in this study). As we approach this division of thebook,th~n~ it" is important to note that first there is a short narrative section that summarizes the early Galilean l1linistry of Jesus and the calling of the. first disciple~ (4:12-25).~econd, is ~,. ,large didactic . (teaching) ",. section conimonly" called the ,Sermon on the MouIll(4-7)'Third, wefmd a narrative section giving more detail of lesus' Gatilean ministry. " Fowth, there is a didactic section giving Jesus' instructi{)ns to the 'Twelv~ for their inunediatemission and beyond.

Early Galilean Minisby

The Prophecy oflsaiah

Matthew cites this prophecy in 4: 14-16. Of these, verse IS is of greatest interest. The place of the Messiah's ministry is identified as the land of Zebulun • and Napbt:ali~alilee ,o( the • Gentiles. Of this Filson" states:

In Matt. meaning is seen in this faet; "while Jesus ministers " almost -entirely,toJews,severalsuch fleeting suggestions forecast that the gospel will reach the Gentiles. (73)

Blomberg further observes:

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Ra.yoa: Matthew: ne Ullfoldiag ofMissioDl

From Isaiah's day on, many foreigner's had lived in Galilee; in the first century more than half the population was Gentile. So Matthew no doubt sees here a foreshadowing of Christian ministry to. those who were not Jews .... (1992b, 88)

i

The Calling of the First Disciples

The calling of the first disciples (4:18~22) does not defme the scope of their future ministry. Rather, it is more concerned with what Jesus promises to make of them, "fishers of men" (4: 19). A. B. Bruce states:

These words ..• show that. the great Founder of the faith desired not only to have disciples, but to have about Him men whom He, might train to make disciples of others: to cast the net of divine'truth into the sea of the world, and to land on the ~hores of the divine kingdom a great multitude of believing souls. (13)

It is important to note at this point that the · disciples' ministry was to involve people, and that they were to learn how to do it from · Christ. But there is more. Here we fmd the .fll'S1: evidence that Christ will share his ministry · with his disciples. The futUte delegation of Christ's mission that will take place in the Gre.at Commission is already obvious in what he plans to make of his disciples.

Origins of the First Crowds

Matthew 4:25 reads, "Large crowds from Galilee, the Decapolis, Jerusalem, Judea and the region beyond Jordan . followed him." Filson gives us a geographical orientation.

News of this spread north throughout non-Jewish Syria; to all parts of Ga6Jee; east to · Transjordan, including Deeapolit, a lea~' of Hellenistic cities, originally ten, and all but one located. east · of the Sea of Galileeand the Jordan River, and south to Jerusalem and Jadea. (74)

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Syria and Decapolis ate of ' particular interest to us.7 . These were

Gentile territories although there were no doubt Jews living in them. In fact, Keener points out that "The Decapolis ... was a Gentile area that included a large Jewish population" (SS). Whether or not the crowds that followed Jesus had Gentiles in them is not stated. To argue the matter one way or another is to argue from silence. Therefore, the possibility of the presence of at least some Gentiles must be allowed because it cannot be disproved.

The Sermon on the Mount

(Matthew 5-7)

The Sennon on the MountS is one of the most highly revered passages of the New Testament. It has the respect of both Christians and adherents to other religions. Even some Jews hold it in high regard due toits .lofty ethical teachings based upOn the Old Testament scriptures.

However, it has been subjected to extensive debate regarding both its present literary form and its intended application. The first question is, "Did . Jesus really preach the sermon in its present form on a single occasion?" The second asks: "When, where, and how did Jesus expect the lofty ethics . set forth in the Sermon ' to be lived out?" "Is . it really for today, as it appears to be?" Bosch . summarizes the present day understanding.

Today ... most scholarsagree ... that there is no getting around the fact that, in Matthew's view, Jesus actually expected all his followers to live according to these norms always and under all circumstances .... (69)

Literary criticism has also raised ~ number of issues. Blomberg summarizes the result of such scrutiny.

7Blomberg points out the interesting fact that all the regions around Galilee arenientioned except Samaria. 1992b,92. '

-This is the first oftive Diajor discourses recorded by Matthew.

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Fonn andredaction · c~tjcism have .regularly . viewed this arrangemelltof materia~, like that of tile other f()ur major ~isc01.lI'ses of Jesus, in Matthew, .aS It composite product, a collection of shorter sayings of Jesus ftom .various original Contexts .. uBut 7:2S;seems to suggest that Mattllew; belieVed. Jesus spoke the sermon on one particular occasion. (1 992b, 96). . .

This study will assume that the SennonwaS given on a single occasion to the audience indicated, but that it was perhaps longer and was abbreviated by Matthew.9 It will also assume, .without considering the extensive arguments pro and con, that the Sennon Was intended ' for the disciples of Christ in all times and contexts. This is not to ignore the original first century Jewish context that is evident in both the gospel and the Setmon.Botharerepletewithreferencesto the . Old Testament scriptures and to thecontemporaty Jewish religious .. practices and beliefs. It is simply assumed that its precepts can be ,faithfully expressed and practiced · in othertemporai'and culfural contexts.

Stott ailalyzesthe content of the Sermon in a clear and concise way. He says ·it sets · forth· a Christian's character, influence, righteousness, religion, prayer, ambition, relationships, and commitment (seeStott, 7). This itemization quickly shows us that the focus · of the sermon is on ethical; spiritual, and relational . issues . .. There is no major clear statement abo\1tmakingofdisciples ' either within or outside the boundaries of Palestine. But, there are two matters that are worth noting in relation to making di~iples of all nations: The Christian' sinfluence as. salt and light (5: l3-l6),andthe authority with which Jesus .taught (7:28-29).

SaltandLigbt

"You are the salt of the earth" (5: 13a). "You are the light of the world" (5: 14a)~ At least the following interpretative questions ··. are prompted · by the verses cited. "What is meant by 'salt' and 'light'?"; and "What is meant by the 'earth' and the 'world'?" Interestingly, few commentators

9See Blomberg, 1992b, 96 for the practice of excerpting oflongermateri~ by ancient writers. ' . . .. , .

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ask or attempt to answer the question about the "earth" and the '~orld." Stott is not so timid .

.. . Jesus referred to that handful of Palestinian peasants as the salt of the earth and the light of tlu! world, so far-reaching was their influence to be. It is ·also .a remarkable providence of God .that in this most Jewish of the four Gospels there should be such.an allusion to the whole earth, to. the world-wide pOWer for· good of Christ's followers. (Stott,58) .

Thus, the disciples were not. to be. salt and .. light to just their. imIlle.;ljate context, they were to. be salt and . light in the "world" in the sense of the habitable world, and in the ''world'' in the. Sense .of the·. '~ethical. order in which human responsibility and human sinfulness . stand .•. in [a negative, corrupted, and antagonistic] relationship with God" (M.uller, in. Bromiley, Vol. 4, 1114.) This is the world that stands in opposition to God, and that is in bondage to Satan and sin having been corrupted by the'same.

What are salt and light to do in this context? Carson answers as follows:

... the kingdom norms (vv.3-12) work out in. the. lives of the kingdom.'s heirs as to produce. the kingdom witness (VV.13-16). If salt (v.13) exercises the negative function of debiying decay and warns the disciples of the danger of compromise and (:0llformity to the world, the light (vv.14:-16) speaks positively ofillulllinating a sin-darkened world and warns again$! a wi~drawa1 {rc:)m. tile world that does not lead others to glorifY the Father in heaven. (140) · .

These principles .could be applied at once in the immediate context. At the same time, there is nothing .. in the statements to rule out a later universal application .. Thus, Stott. is. not in error by making a universal application. .FurthermofC?,. his view is that here we. fmd the basis for the proper relation between evangelislllandsocial action. . . .

Putting the two metaphors together, it seems legitimate to discern in them the proper relation between evangelism and social action in the total mission of Christ in the world-a relationship which perplexes

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many believers today. We.., called to be both salt and light to the secular community. (65) .

It is also important to note that this passage emphasizes the necessary relationship between being and doing. Salt can do what it does because it is salt; light can shine because it is light. Thus, Christian flresence and practice are directly related to the proclamation of the Gospel. 0

While the salt and light metaphors may not immediately call to mind the worldwide mandate of Christ, they set the framework for it. The original understanding of the hearers cannot limit the metaphors, because the various meanings of "earth" and ''world'' leave open the possibility of a worldwide (universal) application. And, there is a plausible basis in the metaphors for theptoper relationship between social work and evangelism.

The Authority Issue

Here, the final words of comment about the Sermon on the Mount must be noted. " ... the crowds were amazed at his teaching, because he taught as one who had authority ... " (7:28b-29a). The word for authority is exousia, and will recur at critical points later in the book. The authority of Christ will also be challenged at certain junctures withqut using this word. Ultimately, the concept of authority is important because 1esus bases the Great Commission on the fact that he has been given "all authority in heaven and on earth" (28: 18). This is the frrst point of the recognition of that authority in Matthew. .

Galilean Ministry (More Detail)

Matthew 8 and , 9 give more details of the Galilean ministry of Christ after the Sermon on the, Mount, and leading up to the sending out of the Twelve in chapter 10. This sending can be viewed as an extension of the ministry of Christ" in response to his ~ommand. to "ask the Lord of the harvest ... to send out workers into his harvest field" (9:35).

10 See Sellmands, 38-40 for a brief discussion of the terms presence, practice, procillmation, and persuasion.

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This narrative material in Matthew 8-9 provides some ~vidence for a universal, cross-cultural mission. In these chapters the disciples were going about with Jesus observing his practice in ministry, and perhaps minimally participating in it. These chapters are largely composed of healing · miracles, with only a small amount of recorded teaching. Nevertheless, it should be noted that . the summary statement of his ministry mentions both teaching and preaching in addition to healing. "Jesus went through all the towns and vill8ges, teaching .. in their Synagogues, preaching the good news of the kingdom and healing every disease and sickness"(9:35).

The evidence fora futureworldwide,cross-cultural mission is found in relation to two of the miracles that were recorded. Further, a brief sUiteinent regarding the authority of Christ should be noted as cumulative evidence regarding ·· that theme. Finally, the appeal by Christ to his disciples to "ask the Lord of the harvest ... to send forth workers ..... " provides further evidence that Christ will share his mission with, or entrust it to, others.

The Centurion's Faith

Matthew 8:5-13 tells the story of a centurion (a Gentile) who requested healing for his servant. Rather than having Jesus come· to heal the · servant ' (as he said he would do), the centurion expressed great faith by requesting that Jesus only speak the word to accomplish the miracle. In so doing, he . recognized Jesus authority (8:9). In resPonse, Jesus was astomshed, commendedtheman's faith, and made the following prophecy: "I say to you that many will Come from the eaSt and the west, and will take their places at the feast with Abraham, Isaac, and Jacob in the kingdom . of heaven" (8:11); This isa clear indication of the universality of the Kingdom, and its message. It alsO shows that while Jesus' ministry focused on the Iewish people, Gentiles (bothtbis one and others) would be accepted in its broader scope.

This account is recorded in Matthew 8:28-34. Here, following a stonn on the Sea of Galilee, iesus ~dhis disciples land in the Gadarenes.

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"'. RUDYOD: Matthew: The UDfoldiDg of MissioDl

"This region lay in the predominantly Gentile . territory of the Decapolis ... ;the presence of the pigs (v.JO), inconceivable in a Jewish milieu, points toitsGentilebackground" (Carson, 217). .

The point · of this is that the demoniacs were very possibly Gentiles. this reinforces the idea noted above that while the focus of Jesus' ministry was on the people of Israel, Gentiles were not outside of its scope or field.

The AuthoritY Issue Again

In ,the, midst of healing a lame man in Capem~um ("his 0\VIl town"), Jesus prollouncedthe forgiveIless ()f thelDaIl'ssins (9:2). , He was promptly criticized for this. . In answering his Critil;sf ,he claimed the authority to do so (9:6). '. Up, to this point, his aUth0ritativ~ teaching had been noted by the cro""ds (7:29), and he had previously shown aUthority by casting out demons. , But now he himself claimed. the authority ,to forgive sins. .

The Shared Mission

In ~atthew 4: 18-22. Jesus called four disciples and .in 9:9 ' h~called Matthew. It is not certain when ,the . Twelve were sele,cted in Matthew' s gospel. Justbefore they were. mentioned by name in Matthew 10:2-4, we read, "He called his twelve . disciples to him .... " That language suggests that they had already been selected. .

The passage underscores the fact that the disciples of Jesus ,were not just to be intellectual learners: they were .to be doers, This was already indicated in the final teachings in the Sermon on the Mount: " ... everyone who hears these words of mine and puts them into practice .... "

The . sending of multiple workers ' into the harvest field)Vas anticipated in Matthew 9:36. Thus Jesus will not continue to ,work alone in the harvest field-others will be commissioned. It should be noted further that the disciples were called to.Jesus(9:37 and 10:1), . but they were called apostles ("sent ones") upon being sent out (l0:2). Also, the univerSal scope of the disciple-making mission will be hin~d at .in Matthew 10" even though the focus ofth,e current mission wiU be litnited to Ist8el(10:6).

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the Mission of the Twelve and Beyond' M~tthew 10 ' - .

MatthewJO is thesecoml bl()c~o(tIie ~eachiJlg o(Jesus ~rdc;d in Matthew . The section includes the, entire. chapter ,plus Ma$e~ 11: 1 . ., designatedby .McKnight' s oudine(531)~ . " There~as be,ensorne disagreement about the chapter. ~u~ oftheJiIniuuion of the mission ,W the "lost sheep of the house ofIsrael~~ JIQ:(;),~d the refere~~tobeing brought beforegovemprs, kings, and.GentileS.{10:18). This' is, of course, viewed as conflicting by certain sc~olars...\Ve ,sllallsee that the ap~t ' conflict is not insurmo\llltable. " '

One .solution is . thato(&$~Ul1liJlg .. tllat\Ve b~v" h~r;e , a9Qll"'ftion .of teachings thaiwere . given: . originallypn .sev'eral occ~i()n:s .(~ .~()i,ne •. view ' the other didactic sections).¥atthew11 : I states. ".A~ .. Jesus .had . .frilisbed instructing his twelve discipJes, ,~ewent.ontp teach and. preach in,·the towns of Galilee." It appears to this writer that such a stJitement btdicates that the .teachingw&$given together. Blomberg thinks that the veneis intrOductpry to the n:ext section (1992b,184). Likely, it isa ttan~itional verse and Serves botbpurposes, .

, . It is generally .concededthat the instructions (10:5..42) are divided into

sections. Some commentators opt Jor. two divisions, \Vhileotbers. see three. Goldsmith notes a literary strL1~turein favor ofthre.e divisio~~ e~h ending with a statement intr()dll~ by the words "I tell YOllthe truth" (93). This phrase occurs. in ve~esl~,. 23,. a.nd 42, creating the followmg subsections: Matthe\V 10:5-15, J6~23, and.24-42.

The Authority, for the Mission

Jesus acts auth()ritatively (assuming 'and exercising" authQrity , far initiating the mission) ·rather than claiming ,it. He gave his disciples authority (10: 1).

The MetbOd()f the Mission

The . majority of the chapter is taken up with instructions about the method ofcaIT)'mg autvarioUS'upects oftbemission. The insttuc:tionsin

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/'/\i ' ' >.'" Runyon: Mil~ew: The .Unfolding of Missi~ns

Matthew 10:7-8 closely parallel the summ,aryof Chris~'s ministry that is found in Matthew 9:35. Thus,theTwelve are now being required to reproduce the ministry that has been modeled to them by Christ.

The instructions in the first section (10:5-15) seem to have to do with the mission at hanck--the mission to the lost sheep of the house ofIs,rael­although there may be ~omepresent day application (see Culver, 10 .. 19). The second set of instructions (10: 16-23), Culver sees as instruction for today (20 ... 29). The same author seesthe ·remaining verses (10:24-42) as applying to'theage-longrnission(Cu}ver, 30ft). , ,'

' ; " Thed~tailofthemeth04 of them is si on prescribed by Jesus will not be considered here. ,We are more concerned with the fact of the world.,.wide ~andate in Matthew than we are with the , method(s) ofcanying it o~t. H()wever, theinstructi~ns' regardingtherDethod of the mission given by Christ here " are far mor~~etanedthan , the 'summary statement . of, "going, baptizing,arid teaching to obey" of Matthew 28:19~20.Thus,theymerit careful study by anyone seeking to be obedientto the' GreafCommission. The EXtent of the Mission ' '

The ~pparelltconflict tegardingthc? ~xtent of the mission ' requires 'some comment. Which did Jesus command at this point in his ministry, a mission to only the Jews, or a world-wide lIlission? Or is Matthew showing his confusion at this 'point? ' It · is' obvious · that if we ,take the passage as a whole,the instructions go far beyond the ,immediate need. Did Jesus give such a set of instructions all at once? Let us assume for the sake of argument (and literary unity) that he did.

Why '" then would 'he make , a particulanstic statement. limiting the mission to ''the lost sheep of the house of Israel" in Matthew. 10:5, and then talk about being brought before kings, governors, and Gentiles in verse 18? Why would it be necessary to be so specific as to say, "Do not g() among the Gentiles or enter ~y to~ of the S8g1~~tans"?

There are five possible answers that are mutually supportive, (1) Jesus had already gone to Samana (In 4), just before the beginning of his Galileanniinistry, and was well-received. n , (Z) There may have already bc;en, a response among some Gentiles from Syria aDd Decapolis (4:25).

lISee A. T. Robertson, 27-29, for a fe.asonable b~onizati~n'Ofjobn 4 with the Synopti(:s.

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CJET . JU'NE.1OOS

(3) In Matthew 8:5ff the faith 'of theCenturionwas reeogniz.edanda prophecy 'was made '. about Gentile entrance into the kingdom; and two demon-possessed men (possibly Gentiles) were healed in Matthew 8:28ff. (4) The negative reaction to Jesus · by some Pharisees and· teachers of the law could be avoided by going outsideofIsrael(9:3,)4). (5) If the whole discourse was, .. pronounced at · the , same time, ' great clarity would be required to ensure a correct understanding of the immediate' task.

So, was the mission to Israel or to the ' Gentile nations as well? The simple answer is that the immediate mission was to Israel, but a future mission toaU nations is envisioned. These missions are neither mutually exclusive nor neCessarily. contradictory ..

Bruce sees this limited mission in part as a component iD. Jesus' training of'the disciples (99). He questions whether ··the Twelve,;were readyfor any other mission.

The · twelve, at the period of their first trial mission, .:we~ . not fit to preach the gospel, ortod? good works, either among S~arita,ns or Gentiles. ,Their hearts were too narrow,their p~judi~~~ 'too strong:

,there was :ioo much of the Jew; too little of the 'christjaii, in their character: '(1 01) ., .. . .. . .. .. . . .

Culver points out that the mission was not ultimately limited by these instructions. i ,.~:: . :

God was in no way limiting ~e .field [emphasis mine}ofthe mission to the Jewish people; He was only puttingthenJ: on the schedule first by way of pledge to their ancestors, by way of sovereign:choice, alid by historical necessity. Paul's .ritissionarypaitycustom,arily gave attention to the scattered Jewish communities before turning !to Gentiles (Acts 13:5, 14; Rom. 1:17): The same pre<:edence of Jewish evangelism prevailed throughout the book of Acts. (12-13)

It may be helpful to think, therefore, of missions in terms of .field and focus. The mission in Matthew 19 focused for the time being on the Jewish people (w. 5-15), but the field ultimately would be the whole of humanity (v. 18). In fact, it might be atgued that the focus would eventually shift to the Gentile rnis!iion, but that the field would remain the

37

i •. ., RUDYOD: Mattbe!f: The UDloldiag olMiyioDl

same leavingitopen·for the mission to the Jews. The point of focus is one that every missionary must takejnto account in ~is/her ininistry, because theJield ' is the world and no humanbeingcan<minister in all of it at once. Prioritiesnlust beset underChri,st's direction. .',

2., Responses~othe~~sSiah: ' Rei~tion and Acceptance . from Oalilee to'Jci-usalem (Matthew .11:2 - 20:'34) .' ". .

The ' interweaving of narrative and discourse in ,this division of Matthew is as follows: Narrative (11~12); Discourse-parables (13: 1-52); . NiuTative (13:53 - ,17:27); . l)isco11fSe,-,-teachings .and parables(18); ·. andNarratiye(1~ . -,20). i'I'hese.will .·. be ·, examined in turn in search of the threads of tapestry of mission(s) in Matthew.

The Natrative Block of Mahhew 11-12 , tli{e~~fi~' ()fthis block cotttnbutelittletotheongoingdevelopment of

the,ideao,fniission(s) in Matthew. We see 'Jesus continuing in his ministry in Galileein spite of rising op.,osition and rejection; ,There is, however, a notable quotation by Matthew (13:18-21, citing Isa 42:1-4) that shows his understanding of a mission to all nations: "In his name the nations will put their hope"{11;2l). . ..

The authority issue continues in this block as the source of Jesus' 8Uthority :il'i..driving out demonswas .questioned .. , The Pharisees attributed

, his:&uthority tQ':Beelzebub{12:24)~ ' To this. Jesus indirectly replied that he drove thedemonsol,lt,by.the Spirit 0(000,. and. that this was evidence of the co~ingofthe kingdom ofGOd{12:28ff.).

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Parables of the Kingdom Matthew 13:1-52

JUNE 2005

These parables12 are primarily concerned •. with thellature of the Kingdom of Heaven, rather than the extent of it. They were. addressed to fIrst century Jews in Palestine, and must be understood in.that context, ~ut their application is universal. .. The parables are: . The. Sower (13:3-9, interpreted in 13: 18-23); The TareslWeeds (13:24-30,. interpreted in 13:37-43); The Mustard Seed and the Yeast (13:31-33); The Hidden Treasure and the Pearl (13:44-45); and The Net (13: 47-50).

In a sense, all these parables have to do with a mixed response to the message of the Kingdom (though the Hidden Treasure and the Pearl are totally positive). However, there is a statement in the interpretation of the parable of the Tares that some have seen to point toward .the universality of the Kingdom and its mission, "The fIeld is the world ... " (13:38a). How ''world'' would have been understood by the disciples is open to conjecture. Hagner sees · it as pointing to ''the . worldwide mission of the Church in the spread of the gospel (cf. 24:14; 28:19)"(1993,393).

The parables of the Mustard Seed and the Yeast(l3:31-33) merit some attention. as well. These parables· show. the· Kingdom .·ofHeaven as an entity that begins with something apparently small and insignifIcant, but that grows into something large and of great signifIcance. They,therefore, prefIgure the growth of the Kingdom (and the Churcbas its product and agent). Although its extension to all nations is not specifIed, neither is it precluded. . ...

12 This is the third offive major discourses recorded by Matthew.

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Runyon: Matthew: The Unfolding of Missions

These parables of the Kingdom, therefore, do not directly teach the universality of the mission of the Church. However, they rnaywell imply it.- They further provide an understanding of the Kingdom that is of vital importance to all of its messengers wherever they seek to advance it. The better the messenger underStands the Kingdom and its dynamics, the more wisely s/he will work for its advancement.

The Narrative Block of Matthew 14 - 17

The second narrative block in this division of Matthew portrays Jesus as ministering in Galilee, but making journeys- into Gentile territory­namely,Syria and the, D~c8polis.Evellts in those journeys make the goal of making. dis~iples of all nations m~re . ~isible, . although. it will be noted that this . w8snot . the main objective of the journeys themselves. . First, most commentators see significance for the Gentile mission in the account of the Canaanitewoman (15:2146). Second, the feeding of the 4,000 (15:29-39) was in the. area of the Decapolis---Gentile territory. Third, sometimes the writer has heard ' some importance attached to the fact that Peter's confessi()1l of Christ ( 16: 13-20) took .place in Caesarea Philippi (north of Galilee in Geritile territory), though he has not found where this opinion has been put in print.

TheCanaaniteWoman

Matthew records the account of the faith of the Canaanite woman in 15:21-28, whom Jesus encountered in the area of Tyre and Sidori. Jesus

- .

had retired to this Gentile region for reasons not stated-perhaps to escape the crowds and the skeptics,and to be able to dedicate quality time to the Twelve. The, woman came ;. to the. Lord . to find healing . from demon possession for her daughter. Jesus . frrst ignored her and then said to her: "I was sent only totheJost sheepoflsrael" (15:24). JeSus continued to put her off, but~at action only further demonstrated -her faith for which he commended her. The daughter was healed, and once again Gentiles are found within the field of the mission of Christ. The point here is that these Gentiles were not excluded, even though Christ's stated focus was on the Jews at that time.

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CJET JUNE'2OOS

The Feeding of the Four Thousand

Matthew places this event on ' a mounta4tside, near the Sea of Galilee (15:29). Mark, however, more specifically locates Jesus' ministry at this time in , the Decapolis (Mk 7:31). Whether he was there seeking the lost sheep of Israel who lived among the Gentiles, or whether he was now focusing on the Gentiles, or whether he was seeking ~ place of retreat is not stated. ' But the mere fact that he was there leads the majority of commentators to suggest thatthe 4,OOO,or a significant number of them, were Gentiles. The evidence for this is circumstantial, for neither Matthew nor Mark mentions the ' m~e-up ' ofthe crowd. Nevertheless, the location of the ministry would once again indicate thatthe Gentiles were within the field of the mission of Christ.

Peter's Confession in Caesarea Philippi

To use the geographical location of Peter's confession of Jesus as the Christ, the Son of the living God" (16:13-20) ' to build a case for the universalistic focus of the mission of the Church seems unwarranted to this writer. Bruce hypothesizes the following scenario , that has greater credibility.

Away in that remote secluded region, Jesus occupied Himself for a season in secret prayer, and in confidential ·conversations with His disciples on topics of deepest interest. One of these conversations had reference to His Own Person. (163) ,

. .. He deemed it good to draw forth fromthem such a profession at this time, because He was about to make communications to them on another subject, viz. His suiferings, which He knew would , sorely try their faith. He ' wished them to be fairly committed to the doctrine of His Messiahship before proceeding to ' speak in plain terms on the unwelcome topic of his death (164)

It should be apparent 'from this paSsage that Matthew was not writing an apologetic for missions. 'He, rather, was writing to present Jesus as the Christ, the Son of the living God, the Messiah; who fulfilled the Scriptures, and brought salvation from sins.

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· ~unyon: Matthew: The Unfoldig ofMissioDS

Matthew was a disciple--a convinced man as to who Jesus was and what he did. And, as a disciple, he was a committed mancaieful to do everything his teacher commande<J--...includingfulfilling the mission to all nations. This confession is . central to the message of the mission to all nations,. although it does not identify the mission or its extent.

The Discourse of Matthew 18

This disc()ursel3 . contains essential teachings about some of the

principles of conduct for citizens of the Kingdom of Heaven, and as such is essential to the . message of Christ. However, it does not contribute to the development of the mission to the nations in Matthew . .

The Narrative of Matthew. 19 - 20

These narratives continue the .story ·ofthe ministry · of Christ, and also contain a significant amount of teaching (although it is sufficiently mixed with narrative to warrant calling this .a narrative section). There is, however, no teaching regarding the. ultimate mission of the disciples.

3. The Messiah Inaugurates the Kingdom of Heaven

through Rejection and Vindication

(Matthew 21: 1. - 28:20)

This final division of Matthew falls roughly into three categories: (1) the narrative section recounts Jesus' last public appearances (chapters 21 -22), (2) a serie.s of pre-crucifixion discourses (chapters 23- 25), (3) a narrative section . detailing \Vith the crucifixion and resurrection (chapters 26-28). .

The Last Public Appearances

In a sense, these chapters (21-22) continue a narrative that began in Matthew 19 ... . What has changed is the location. Here Jerusalem is Clearly identified. The. eyents and accompanying teachings that most directly

J3 This ·is the fourth oftive major discotmes recorded by Matthew.

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CJET .' "RJNE 2005

contribute to the growing evidence for the rnissionto alLnatjons ,are: the cleansing of , the temple (21: 12-17), and the .,chal1engeto ,his , authority related to that event (21:23-27); the parable of The Tenants (2.1 :3346); and, to a lesser extent, the parable of the Wedding Banquet(22:1..;14).

The Temple: Cleansing and Challenge

The Cleansing

The cleansing of the temple . involved -ridding it ofbgyers; sellers, money changel'S, an4 merchandise. AtflfSt glance, '.this ,mjgbt be considered toba,veno relation to"the missiontoalhnations. 'Nev.ertheless, opinion is unanimous (or nearly so) that the, area wheretbe c"tnmerce was taking place wasthe 'Co~rt .of thegentiler-the · onlypla~ewhere ,Gentiles were allowed to .come and worship. This is underscored by Ji;sus' words "It iswritten ... my house will be called a house ofprayer, :butyou are making if a den ofrobbers"(21:13). These words are taken ,from ·,two Old Testalilent pasSages: theflfSt p~from Isaiah 56:7, and the second 'from Jeremiah 7: 11. Significantly, Mark includes the words "a house of prayer for all nations"(Mk 11 :17). This actually isamore~mplete ,quotation of the Isaiah passage. While ' Matthew did · not give the full ,quotation, . these words cannot have been far from the mind ofonewhokIiewthe.Scriptures so well. No wonder then thatthi$ev:ent.is often cited as ,ev:idence of the forthcoming mission to all nations:

The Challenge

Jesus was later challenged by the chiefpriests and elders ,regarding his authority to do these things(21 :23-27). This we note in 'passing 'because it is obvious that Jesusass1Jllled the 'authority for what :'hedid.Further, having discemedtheattitude of the rulers,he~fusedtogivea direct answer to the rulers for his action. In the end he would identify 'the source of his authority, but only to his disciples.

The Parables

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As was noted above, the first of these two parables is more obvious than 1;he second in,its teaching that the kingdom will be given to another people.

The Tenants . .

The parable will not be recounted here, but the concluding remark by Jesus is too important to omit. "Therefore, I tell you that the kingdom of God will be taken away from you and given to a people who will produce its fruit" (21:43). The interpretative problems center around two concepts: the plural word ''you,'' and the phrase "a people who will produce its fruit." Who are these people? Carson- is of the opinion that the Kingdom is to be taken from the current religious leaders, and given to other leaders (454). Filson gives several options and prefers "faithful people from the east and west," but he gives no reason for his preference (230)~ Hagner (1995,623) and Blomberg (1992b, 325) agree that since ,the word ethnos ("people," "nation", but often "Gentiles") is used in the passage, that the mission to the Gentiles is envisioned. This writer finds the argument convincing.

The Wedding Banquet .

This parable found in Matthew 22:1-14 describes a situation where the persons originally invited refused to attend for inadequate personal

- reasons. The king, therefore, sent his servants to the streets to invite others, and the wedding hall was-filled with guests. The -interpretative question is, "Does this invitation of people from the streets represent a mission to the Gentiles?" Hagnerargues .that since the "good and bad" were gathered what isenvisioned·is an ingathering of the unrighteous (e.g. tax collectors and harlots), and that Gentiles are inCluded as well (1995, 631). Blomberg poirits out that the language is not expliCit, but thinks that the invitation of outcasts JDay be transitional to themission-'to the Gentiles (l992b, 328). Since the language here is not specific, one caDnoLbe dogmatic, but the above position seems to be within -·the realm of possibility .

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CJET .- .' ': ., JUNE 200S

The Last Discourse-Matthew 23 - 25

There are actually at least three pre-crucifixion disc~urses ' here that chronologically follow one after the other. Each chapter more or less forms a separate unit (although the break between vv.24and25 is 'not as clean as the one between 23 and 24). Chapter 23 is a series of seven "woes" pronounced upon or against the scribes and Pharisees. They focus on their just condemnation, but show no transition of the Gospel to th~ Gentiles. Chapter 24 talks of the destruction of Jerusalem an4 the temple, of end-times events, and of the intervening time. · It . cont;ains a key statement regarding the preaching of the gospel . "in the whole world" and "to allnatioI:ls" (24: 14}. Chapter 25 is comprised of a series of three parables urging preparedness for the second coming of Christ.,

Only the prophetic statement of Matthew 24:14 will be considered here. This statement comes at the end of a paragraph · (24: 9-14) predicting persecution, martyrdom, hatred by all nations, apostasy, . bet;rayal, , false prophets, and a lukewarm condition on the part of many. None of these can stop the Gospel of the Kingdom. Jesus said, "And this gospel of the kingdom will be preached in the whole world as a testimony to all nations, and then the end will come" (24: 14}. .

Not only the content of the Gospel ("of thekirigdom") is clear iD this passage; the extent of its mission cannot be mistaken. Filson, remfuds us that the word for "world" used here is oikoumene that indicates ' the "inhabited earth" (254). "All nations" is the panta taethiti of 28:19, so the fulfillment of the Great Commission is foreseen and prophesied here, sometime in the week before the crucifixion. Thus, the Commission in its final form was not a new and surprising concept when it was given.

The Last Narrative Section-. Matthew 26 - 28

Matthew 26:1-46 portrays the last events .in the life and ministry of Jesus up until his arrest. His arrest, trial, crucifixion, and burial are recounted in Matthew 26:47- 27:66. , The resurrection aild Great Commission are the topics of chapter 28. There are three texts that bear

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RUllyoll: :Mattbew:The: Ullfoldillgof·MissioliS

examination. (I) Jesus made ' .a: declaration · iD Matthew 26:13 that containe(fa prophecy of the preachiQ$Qfthe,GoSpeHhroughout the world. (2) The R0man, centurionandthose. ~it~ hil1i{probably all Gentiles) at the crucifixion:exclaimed, "Surelyhewa~the Son of God" (21:54). (3) The GreatCommissionisthefmaln~t~jncha:pter 28, and the book (28:18-20).

The Anomting. in Bethany

There is · little:to' c()mmenthere~ While.at the home of Simon the Leper in Bethany; a .\voman(ideotified:as M,ary the sistetof Lazarus in In 12:3) anointed his feet. with, expensive " ~rfume: This produced a controversy prompted:by JudasIscari()t(J~' 12:4)~ ,Jesus sJ)Ok~iothe woman's defense and' said: ' "lteILyouthe: truth,where~~rthis ,gospelispre89hedthroughout the world, what she,hasdone~in; ~lsp~~:tol<l~inmemory ofber" (26: 13). The words' indicatingtbe ' are,na(o~~eproclamation of the gospel are "in the whale' world" (NASBI4)~Th~sditeraltranslation of the Greek (en holO to.kosmo) clearly. indicatestbegeographic ,extent ofthe',mission.

TheC()ofession'oftheCenturion ,"

" .' ~ . . ~

His words. ate simply: . "Sui.ely, he was the Son of God" (27:54). Whether these words were spakenwithknowledge may be debated. However, Matthew , (as< w~1l 8$~a.-k---cf;Mk 15:39) records these words;s ,andithey at least~how. a~aterreceptivity . of Christ . by .these GentHes than' was typicalofthe > Je\Vis~Jeaders. And Matthew again presents us.withthe: Christ, theS()rtOf God. '

14 NASDrefets,tothe.New American Standard Bible. 15 Luke, quotes ' the words: "S\ltely this was a righteous man" (Lk. 23:47). Both could'bave been·spoken.

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CJEY JUNE: 2005

The Great Commission cannot be comme~iedup6n atlength fqr th~t ' is not our purpose. Rather, it will be related tothemesthatwe'h.aveobseived developing. ' '

I. It is based on Christ's authority- "All auih~ritY 'iri 'Ii'~ven and' 'on earth has been given tome." Filson says; , ' " ".,' ' ,

He has fuJI authority to claim their lifelong active service. , The authority eJllbodied in his words (vii:29),inighty deeds (viii:8f.), and forgiyeness of sins (ix:6)was recognizedduri~g his ministry, and he had 'asserted sweeping authority inxi:27. But now he claims more complete authority. This authority (1) rests upon his ministry, death, and resurrection; (2) is universal, . extending over all people and all of God's creatures in heaven; and so (3) excludes any rival lord. (305)

He only neglects ,to say that the source of the authority is God the Father, as indicated by the passive voice of "has'been givenUDto me."

2. The command is to go and make disciples. It has often been observ,ed that the only imperative verb in ,the Great. Commission is "make disciples." The other 'key temls, ' ''go'', "baptize", " 'and ''teach'', are participles. \Vh~t scholars make of ,~at .0IJser,vation differs greatly. Carson notes, however, that a participle'preceding the main verb that is imperative carries the weight of the imperative (see 597). 'Thus, 'the "go" that precedes "make disciples" may , be cpnsidered imperative, while the "baptizing" and: "teaching .· them to ,obey:' everything I ,·have ~ommanded you" characterize the process (Carson, 597)~ , ' ,~, : ;, , '

" It shouidbe: further noted' that the 'word 'for "go';' used here' (a form of poreu01nai) is the same one tised when Jesus senfthe Twelve 'on their first mission (10:6); ' " " " ', ' , " " ' :.

3. The target audience ispanta fa ethne, "all n~tiqns'~. ' ,SQme.would see this as all the Gentile nations, exCluding ' the Jews' ,Carson cites evidence from Matthew against this idea, and concludes, "They refer to all people, including Israel..." (596). This understanding is consistent with the observation that while the Jews were the focus of Christ's ministry in

47

· Runyon:Matthew:TheUnfoldingof'!'fiSsioDS .. ·

Matthew;. Gentiles were always in·the field,:of hisrmnistry andteceivedits benefits. Perhaps now the. focus is on the Gentile mission, butthe.Jews are still within the field of the overall ;missiontotheworkt

4. The; nlissioni.S. self-perpetuating .. as each generation' ofdis.ciples learns to obey everything the Lord has comm8nded~ including this mandate. to make disciples orall nations. .

S. The tempOral, 'extent of the mission is ' until: the end of the age (28:20}-orth~ return of Christ (CL 24:3). This, is consistent with the ptophecyofMatthew 24:14 as well.

, 6. , The .. risenLordj .,promise(Ho bewith the disciples for asalon~as the rnissiontakes(28:20): .. "Itmnanuel!' (1:23).wilLcontinue to be with thein~

L The therne of the ' mission' to ' the. nations (missions) as .' expressed, in the Great Commission is traceable throughout the

book of Matthew, and should not be viewed as an ,addendum~ shift, or surprise at the end,of the 'book.

2~ .. ' ktraceable theme does not necessarily dominate, but it is . never faraway. Therefore~ . Gentiles are, seen first in the ancestors of christ; and :last' seen ,confessingthafJesus was the Son of God at the cross. ,

3: Matthew .wroteas, a,person. convinced: of ·the mandate · to, make disciples of all: nations . . Because .oftliatconvictibn he cited two, ''fulfillrnent~' passages· relating· them: to,. the. ministry . of Christ (4:15·16;: and: 12:18-21); .These, two . passages; . however"are · a rninority of such passages , in Matthew. Hagner· accounts for: twelvefulfillmentstatements, (in, Bromiley 198,6; 284),80 While these. fulfillrnents are ifuportant; ... they are not Matthew's only concern. ;

48

4. TheSennon 'on ,·;the 'Mount , (5-1) may , make. 'minimal , referenee to a di~iple.-nuilc:ing mission ("saItoftlteearth," "light of the world" in 5!13-16), 'butth~prinOiples setfotthare . applicable' to disciples in any time and place.

S. Astatementsimiiattothe(>neaboutthe Sermon on the Mount ,m~ybe madeaboQttheparablesoftheKingclom (13),

6. Throughout:theministry '(>fChrist his focuswas,.on 'the lost sheep of't,he house of]spel, ;butGentiles . were. never outside ,his

, field of mini $try, Some Gentiles were even conu:nended for :their faith(e.g;8:10,JS:28). '

7. Theinstructions ;tothe Twelve op,theirmissiQn show a present particularization odimiting of,the missi(>llto Israel; but a future ~iversali1JJtion' or extension o(,itto ip.cludethe'Gentiles. It was "also "a part ., of Jesus ,progranune ' to ,·train disciple~makers , (a process thatwould be repeatable with their disciples).16

8. , The authority of Jesus iliatis expressed':ill <the Great Cpmmission "is 8Iso, an unfolding ,realization. Peopte ' recogniZed hisa1ithority(e;g. 7;29,8:8';;9), and 'the religious leaders ch~lIenged it (e.g. 24:23ff.). However, he elaimedauthority only in 9:6 (to forgive sins) and in the Great Commission (28:18) where he said it was' given to'him (not achieved or seized by him).

, '

9. Jesus himself, ,on 'three occasions, prophesied the global extension of his Kingdom '

(8:11,24:14~ , and26:13).HealludedstrongIY to it and/orto 'the inclusion of Gentiles on other occasions (e.g. 10:18; 21:43; 22:8';9).

I~obert Cplem.1Ul demonstratc=s tbisprocess clearly and concisely in his little book The Master Plan ," o/Evangelism.

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Runyon: Matthew: The Unfolding of Missions

10. The ex1;ension of the mission to make disciples of all nations becomes clearer in the lasi phase bf the ministry of Christ. The clearest statements are found in Matthew21:43, 24:14,26:13; and 28:18-20.

11. To make a Matthew an apology for the mission to make disciples of all nations isa mistake. If it were, every chapter would revolve around that theme. The mission to all nations is an important theological theme of the book, but it is only part of a cluster of truths surrounding Matthew's presentation of the salvific life and ministrY of Jesus ''tIie Christ, the Son of th~ living God" (16:16). . .

12. It remains then that Matthew's primary concern is to show Jesus as the· Messiah of both Israel and the Gentile nations, in fulfillment of God's promises in the Scriptures. As Messiah, he saves all his people from their sins. The focus of the mission may have shifted from the lost sheep of Israel to all nations during the course of the book. Nevertheless, the field of the mission is the same throughout: All nations (panta ta etlmi), including both Jews and Gentiles.

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Reference

Bromiley, Geoffrey W. 1986. International Standard Bible Encyclopedia, Vol. 3 (K-P). Grand Rapids: Eerdmans. S.v. "Matthew, Gospel Accord.ng to" by Donald A. Hagner.

Bromiley, Geoffrey W. 1988. International Standard Bible Encyclopedia, Vol. 4 (Q-Z). Grand Rapids: Eerdmans. S.v. "World," by Richard A. Muller.

"Bruce, A. B. 1975. The Training of the Twelve. Fourth Edition, Revised and Improved, A. C. Armstrong and Son, 1894; reprint, Grand Rapids: Kreget. .

Blomberg, Craig L. 1992a. "Gospels (Historical Reliability)." In Dictionary of Jesus fmd the Gospels, ed. Joel B. Gret(n. Scat McKnight, and I. Howard Marsh_d), 291-297. powner's (ffl>ve, IL: InterVarsity.

________ -:--.. 1992b. Matthew. New American Commentary, Vol, 22. Nashville: Broadman.

Bosch, David J. 1991. Transforming . Mis~ion: Paradigm Shifts in Theology of Mission. "MaryknoH, NY: . Orbis.

Carson, Donald A. 1984. "Matthew." In Expositor's Bible Commentary, Vol. 8, ed. Frank E. Gaebelein. Grand Rapids: Regency Reference Library, Zondervan.

Coleman, Roben E. 1963. The Master Plan ofEyangelism. Old Tappan, NJ: Revell.

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. Culver, :Jlobert D. 1984. A Greater Commission: A ,Theologyfor ·World MISsions. Chicago: Moody. .

Fi1$Qo,F.loyd V. 1960. The Gospel According to St.MQltJu,w. Harper New TestamentCommentary. San Francisco: 'Harper and Row.

Goldsmith, Martin. 200 1. MQlthew and M'1S#on: :The 'Gospel through Jewish Eyes. Carlisle, Cumbria, UK:Paternoster,

H~gner, Ponald A. 1993. Matthew J-1J.Wol'dBiblic(ilCommentary, Vol. 33a.Dallas: Word .

.....-__ ,. 1995. Matthew 14,,28. Word BiblicalCom",e,,(f,lIy, VQI. ,33b. Dallas: Word.

Holy Bible/ New International Version. ',[1984]. ColoradoSprings~CO: International Bible SoCiety.

Keener, Craig S. 1993. The IVP Bible Background Commentary: New Testamp't. Downer's Grove,IL:InterVarsity.

McKnight, Scot. 1992. 4'Gospel of Matthew."In DictionaryofJeswumd the Gospels, ed. Joel B. Green. Scot McKnight, : andLHoward Marshall, 526-541. Downer's Grove, IL: InterVarsity.

New A",ericQ1l Stantiard Bible. P971].LaHabra,CA: :FoundationPress.

Robertson, A. T; 1950. A Hcirmony of the Gospelsjol'Shll/ents.ofthe·Lije of Christ. ~ and Broth~rs, ' 1922; . rwublished, Nashville: ·Broadman.

Seamands, John T. 1988, Harvest of Hunumity.Wheaton, 'IL: SL Publicationsf Victor Books.

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Sto~ John R. W. 1978. the Message of the Sermon on the Mount. Downer's .Grove,IL: InterVarsity.

Zwetner, Samuei!M: 1942; "Into All the World, I> The GreatCotnmission: A' V;nd;~alionandan1nte,.pretation; Grand ~pids: Zondervan.

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